| This specific Saturday is a special commemoration of the Great Martyr Theodore of Tyre and the miracle of the kolyva. In 361, Julian the Apostate was doing his utmost to restore pagan customs. Knowing that the Christians were accustomed to sanctify the first week of Lent by fasting and prayer, the wily tyrant told the Prefect of Constantinople to have all of the food set out for sale in the markets sprinkled with the blood of animals sacrificed to the gods, so that no one in the city would escape the contagion of idolatry. However, the Lord did not abandon His chosen people, but sent His servant Theodore to outwit the tyrant. Appearing in a vision to Patriarch Eudoxius (360-364), the holy Martyr informed him of what was happening and told him to instruct the Christians not to buy food from the markets but instead to eat kolyva made from grains of boiled wheat. Thus, thanks to the intervention of the holy Martyr Theodore, the Christian people were preserved from the stain of idolatry. The Church has commemorated this miracle ever since on the first Saturday of Great Lent, in order to remind the faithful that fasting and temperance have the power to cleanse all the stains of sin. Hymns Of The Feast Apolytikion (Tone Two) O Christ our God, begging forgiveness of our sins, we venerate your pure image O Good One. Of Your own will You condescended to ascend upon the Cross in the flesh and delivered those you created from the bondage of the enemy. Wherefore, thankfully we cry out: When You came to save the world You filled all things with joy, O our Savior. Listen » Kontakion (Plagal Fourth Tone) The undepictable Word of the Father became depictable when He took flesh of you, O Theotokos; and when He had restored the defiled image to its ancient state, He suffused it with divine beauty. As for us, confessing our salvation, we record it in deed and word. References The Lenten Triodion. translated by Mother Mary and Kallistos Ware (South Canaan, PA: St. Tikhon’s Seminary Press, 1994), pp. 51-52, 299-313. Schmemann, Alexander. Great Lent: Journey to Pascha (Crestwood, New York: St. Vladimir’s Seminary Press, 1969), pp. 73-75. Barrois, Georges. Scripture Readings in Orthodox Worship (Crestwood, New York: St. Vladimir’s Seminary Press, 1977), pp. 61-62. Farley, Donna. Seasons of Grace: Reflections on the Orthodox Church Year (Ben Lomond, CA: Conciliar Press, 2002), pp. 100-102 The Greek Orthodox Archdiocese of America 7 марта 2013 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Hieromartyr Theodotus the Bishop of Cyrenia Commemorated on March 2 The Hieromartyr Theodotus, a native of Galatia in Asia Minor, was Bishop of Cyrenia in Cyprus. During a time of persecution against Christians under the impious emperor Licinius (311-324), Saint Theodotus openly preached Christ, calling on the pagans to abandon idolatry and turn to the true God. Sabinus, the governor of Cyprus, ordered that Bishop Theodotus be arrested and brought to trial. When he heard about this order, the saint did not wait for the soldiers to be sent after him, but immediately went to the governor saying, “I, whom you seek, am here. I have shown myself in order to preach Christ my God.” The governor ordered that the saint be beaten without mercy, suspended from a tree, raked with sharp implements, and then be taken to prison. Five days later Saint Theodotus was brought to the governor, who presumed that after his tortures the bishop would prefer to renounce Christ, rather than endure new sufferings. However, Saint Theodotus did not cease to preach about Christ. At first they put the saint on an iron grate, under which they lit a fire, and then hammered nails into his feet and let him go. Many witnessed the sufferings of the martyr. Astonished at the saint’s endurance and his divinely-inspired speech, they came to believe in Christ. Learning of this, Sabinus gave orders to stop the torture and throw the saint into prison. During the reign of Saint Constantine the Great (May 21), the freedom to confess their faith was given to all Christians, and among those set free from prison was Saint Theodotus. The saint returned to Cyrenia and after two years serving as bishop he peacefully fell asleep in the Lord in about the year 326. Troparion — Tone 4 By sharing in the ways of the Apostles,/you became a successor to their throne./Through the practice of virtue, you found the way to divine contemplation, O inspired one of God;/by teaching the word of truth without error, you defended the Faith, even to the shedding of your blood./Hieromartyr Theodotus, entreat Christ God to save our souls. Kontakion — Tone 3 You denounced the depths of false belief./With the Orthodox faith you wounded the delusion of idolatry./As a godly, whole burnt sacrifice,/You refreshed the ends of the earth with your wonders!/O holy hierarch Theodotus, our father,/Entreat Christ God to grant us great mercy! Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| John Anthony McGuckin Proskomedie (Prothesis) JOHN A. MCGUCKIN The ritual preparatory to the celebration of the divine liturgy, which is substantially the preparation of the prosphora or loaves of offering. Greek usage involves the cutting out, from a single large loaf, of a cube of bread marked on its surface with the cross-shaped ICXC NIKA cipher (“Jesus Christ Conquers”) which has been baked into it. Slavic use generally employs five smaller prosphora, the first being used for the Eucharistic Lamb (Amnos) and the others for various commemorations. The priest who celebrates the Proskomedie (it is always celebrated by one priest alone) will leave some of the final elements unfinished if it is an episcopal service, since the presiding bishop will complete the prayers just before the Great Entrance. After the central cube of bread has been cut out, with attendant prayers, using a ceremonial knife (or lance), other particles of bread are also removed to symbolize the Blessed Theotokos, and the nine orders of saints (including angels, prophets, apostles, hierarchs ascetics, and martyrs), which conclude with the saint who composed the liturgy being celebrated (St. John Chrysostom, Basil, or James). These are laid on either side of the Lamb on the diskos. Particles are then removed to commemorate the ruling bishop, “the emperor” (civil authorities), the founders of the church, and those living and dead whom the priest wishes to remember. Wine is mixed with a little water in the chalice and the ritual concludes with the incensing of the veils that are laid over the sacred vessels in readiness for the Eucharist to begin. The faithful also provide other lists of names, and offerings of prosphora breads, to commemorate their own family lists (diptychs) for the living as well as the dead. The particles are placed into the chalice after communion with an intercessory prayer: “for all those commemorated here.” In earlier times the Proskomedie was celebrated in a separate building (as at Hagia Sophia, Constantinople), but in most Orthodox churches today the northern side of the altar area is used, where a small altar of preparation (prothesis) can be found, usually adorned with iconic symbolism recalling the nativity. SEE ALSO: Amnos; Eucharist; Lance Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Church of Crete is ready to host the Pan-Orthodox Council Heraklion, February 4, 2016 The Romfea news agency has published the resolutions of the Holy Synod of the Church of Crete: “On Wednesday, February 3, 2016, an extraordinary meeting of the Holy Diocesan Synod of the Church of Crete was held in the city of Heraklion. At the meeting the Synod members were informed through letters of His Holiness Patriarch Bartholomew of Constantinople and the Holy Synod of the Ecumenical Patriarchate of the decision to convene the Holy and Great Council of Orthodox Churches after so many centuries on Crete on June 18-27, 2016, as had been decided at the Meeting of Primates of Local Orthodox Churches in Chambesy (Switzerland) several days before. In connection with the resolution to hold " this greatest event in the past 1000 years of history of the Orthodox Church " on Crete which, according to His Holiness, will become a landmark not only for the history of the universal Orthodoxy, but also for the entire world, the Holy Synod of the Church of Crete expresses its deepest gratitude to His Holiness Ecumenical Patriarch Bartholomew of Constantinople for such a honor and confidence in the faithful daughter of the Ecumenical Patriarchate – our Autonomous Church of Crete. Meetings of the Holy and Great Council of the Orthodox Church will be held in the hospitable Orthodox Academy of Crete, and the Sunday service on the feast of Pentecost (at which His Holiness Ecumenical Patriarch Bartholomew of Constantinople together with the primates of the other Local Orthodox Churches will concelebrate) will be celebrated at the cathedral of Holy Greatmartyr Menas (Minas) in Heraklion. In addition to this, the Holy Synod of Crete with a special joy is inviting the clergy, brethren, and pious and faithful people of our large island to participate in the church services; you will be informed of the service times in advance”. Pravoslavie.ru 11 февраля 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| St. Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves Commemorated on January 28 Photo: Days.Pravoslavie.Ru Saint Ephraim of the Caves, Bishop of Pereyaslavl, before his tonsure into monasticism, was treasurer and steward of household affairs at the court of the Kiev Great Prince Izyaslav (Demetrius) Yaroslavich (1054-1068). Weighed down by this noisy and bustling life and wishing to become a monk, he was accepted by Saint Anthony of the Kiev Caves and was tonsured by Saint Nikon (March 23). The enraged prince demanded that Ephraim return, threatening to lock him up in prison and to destroy the Monastery of the Caves. Saint Anthony and the brethren left the monastery and decided to go to another place. Izyaslav, however, feared the wrath of God. He took his wife’s advice and withdrew his forces from the monastery in disgrace. Saint Ephraim wished to go on pilgrimage to the holy places abroad. With the blessing of Saint Anthony, he journeyed to Constantinople and settled there in one of the monasteries. While in Constantinople, Saint Ephraim made a copy of the Studite monastic Rule, and took it to Kiev at the request of Saint Theodosius. As soon as he received the Rule, Saint Theodosius implemented it in his monastery. After the year 1072 Ephraim was made bishop in Pereyaslavl, with the title of Metropolitan. He adorned Pereyaslavl with many beautiful churches and public buildings, and he built stone walls around the city in the Greek manner. He built free hospices for the poor and travelers, and constructed several public bath-houses. In the year 1091, Saint Ephraim participated in the opening and solemn transfer of the relics of Saint Theodosius. A Life of Saint Ephraim existed in former times, but it has not survived. We find an account of him both in the Life of Saint Theodosius, and in the Russian Chronicles. A tale and encomium for Saint Nicholas the Wonderworker is ascribed to Saint Ephraim. Saint Ephraim died in the year 1098. He was buried in the Antoniev (Far) Caves of the Kiev Caves monastery. His memory is also celebrated on September 28 and on the second Sunday of Great Lent. The Orthodox Church in America 7 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| S. 63-74; The Great Palace of the Byzantine Emperors. 2nd Report/Ed. D. T. Rice. Edinburgh, 1958; Mango C. The Brazen House: a Study of the Vestibule of the Imperial Palace in Constantinople. Kopenhagen, 1959; idem. The Art of the Byzantine Empire, 312-1453: Sources and Documents. New Jersey, 1972; Nordhagen P. J. The Mosaics of the Great Palace of the Byzantine Emrerors//BZ. 1963. Bd. 56. S. 53-68; Janin. Églises et les monastères. P. 96, 232-236, 241-245, 361-364, 375-378, 489-490; Treitinger O. Die Ostromische Kaiser- und Reichsidee nach ihrer Geschtaltung im höfischen Zeremoniell. Darmstadt, 1969; Muller-Wiener W. Bildlexikon zur Topographie Istanbuls. Tüb., 1977. S. 136-138, 225-237; Magdalino P. Manuel I Komnenos and the Great Palace//BMGS. 1978. Vol. 4. P. 101-114; idem. The Emperor in Byzantine Art of the Twelfth Century//BF. 1982. Bd. 8. S. 123-183; idem. Observations on the Nea Ekklesia of Basil I//JÖB. 1987. Bd. 37. S. 51-64; Лазарев В. Н. История византийской живописи. М., 1986; Сатегоп A. The Construction of Court Ritual: the Byzantine «Book of Ceremonies»//Rituals of Roualty/Ed. D. Cannadine, S. Price. Camb., 1987; Trilling J. The Soul of the Empire: Style and Meaning in the Mosaic Pavement of the Imperial Palace in Constantinople//DOP. 1989. Vol. 43. P. 27-72; ODB. P. 231-232, 791-792, 869-870, 1446, 2082-2083, 2116; Jobst W. , Vetter H. Mosaikenforschung im Kaiserpalast von Konstantinopel. W., 1992; Kalavretzou I. Helping Hands for the Empire: Imperial Ceremonies and the Cult of Relics at the Byzantine Court//Byzantine Court Culture from 829 to 1204/Ed. H. Maguire. Harvard, 1997. P. 53-79; Weyl Carr A. Court Culture and Cult Icons in Middle Byzantine Constantinople//Ibid. P. 81-98; Maguire H. The Medieval Floors of the Great Palace//Byzantine Constantinople: Monuments, Topography and Everyday Life/Ed. N. Necipoglu. Leiden e. a., 2002. P. 153-174; Tunay M. I. Byzantine Archaeological Findings in Istanbul during the Last Decade//Ibid. P. 217-233. И. Н. Попов Рубрики: Ключевые слова: ВЛАХЕРНЫ район сев.-зап. части К-поля и его пригородов на юж. берегу бухты Золотой Рог; одно из мест особого почитания Пресв. Богородицы АВРААМ сирийский священник, представитель семейства византийских переводчиков и дипломатов, отстаивавших интересы империи на Востоке в 1-й пол. VI в. АДИШСКОЕ ЧЕТВЕРОЕВАНГЕЛИЕ пергаменная рукопись (897), один из важнейших памятников древнегрузинской письменности, содержащий грузинский перевод Четвероевангелия |
| In the early 13th century the church suffered severe losses under Mongol domination. By the 16th century the church was centered in the mountains of Kurdistan, and weakened by internal divisions as part seceded to the jurisdiction of Rome, and accepted Chalcedonian Christology (Chaldean Eastern Catholics). The 20th century proved disastrous for the Assyrian Christians. Partly through British influence, the Christians of Kurdistan supported the Allied cause under Russian protection in World War I and suffered reprisals for it in the aftermath from both sides: the Turkish state and the Kurds. After the murder of the catholicos, many Assyrian Christians fled to Iraq, claiming the protection of the British Administration there. When this political mandate was terminated (1933) the agitation that resulted led to the deportation of the catholicos, who finally settled in North America, where the largest diaspora grew up. The indigenous Assyrians of the Middle East (Iraq, Syria, Lebanon, and Iran) have been increasingly eroded by the ascent of Arab nationalism and fundamentalist Islam throughout the latter part of the 20th century. In 1968 a major internal division occurred, leaving two catholicoi, one in the USA and one in Baghdad. SEE ALSO: Antioch, Patriarchate of; Council of Chalcedon (451); Council of Constantinople II (553); Council of Ephesus (431); Islam, Orthodoxy and; Monophysitism (including Miaphysitism); Nestorianism; St. Cyril of Alexandria (ca. 378–444); St. Ephrem the Syrian (ca. 306–373/379); St. Isaac the Syrian (7th c.); Syrian Orthodox Churches; Theotokos, the Blessed Virgin REFERENCES AND SUGGESTED READINGS Brock, S. P. (1985) “The Christology of the Church of the East in the Synods of the 5th to Early 7th Centuries,” in G. D. Dragas (ed.) Aksum- Thyateira: A Festschrift for Archbishop Methodios of Thyateira and Great Britain. London: Thyateira House. Coakley, J. F. (1992) The Church of the East and the Church of England: A History of the Archbishop of Canterbury’s Assyrian Mission. Oxford: Oxford University Press. Fiey, J. M. (1980) Chretiens syriaques sous les abbasides, surtout a bagdad (749–1258). Beirut: Institut des Lettres Orientales. Joseph, J. (1961) The Nestorians and Their Muslim Neighbors. Princeton Oriental Studies Vol. 20. Princeton: Princeton University Press. Tisserant, E. and Amann, E. (1931) “Nestorius. 2. L’Eglise Nestorienne,” in Dictionnaire de Theologie Catholique, vol. 11, part 1, cols. 157–323. Paris: Letouzey et Ane. Wigram, W. A. (2002) The Assyrians and Their Neighbours. Piscataway, NJ: Gorgias Press. Young, W. G. (1974) Patriarch, Shah and Caliph: A Study of the Relationships of the Church of the East with the Sassanid Empire and the Early Caliphates up to 820 ad. Rawalpindi: Christian Study Center. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Tweet Нравится St. James the Bishop and Wonderworker of Rostov Commemorated on November 27 Photo: http://days.pravoslavie.ru/ Saint James, Bishop of Rostov According to a local tradition, he received monastic tonsure at Kopyrsk monastery on the River Ukhtoma, 80 kilometers from Rostov. For a long time he was igumen of this monastery, and in the year 1385 he was made Bishop of Rostov when Pimen was Metropolitan and Demetrius of the Don was Great Prince. In defending a woman condemned to execution, the saint followed the example of the Savior, inviting whoever considered himself to be without sin to cast the first stone at her (John 8:7), and he then sent the woman forth to repentance. The Prince and the Rostov nobles, disgruntled over the bishop’s judgment, threw Saint James out of Rostov. Leaving the city, the saint proceeded to Lake Nero, spread his bishop’s mantiya on the water, and having signed himself with the Sign of the Cross, he sailed off on it as if on a boat, guided by the grace of God. Traveling one and a half versts from the city, Saint James emerged on shore at the site of his future monastery. The prince and the people, repenting their actions, besought the saint’s forgiveness. The gentle bishop forgave them, but he did not return again. On the shore of Lake Nero he made himself a cell and built a small church in honor of the Conception of the Most Holy Theotokos by Righteous Anna, marking the beginning of the Conception-Saint James monastery. Saint James died there on November 27, 1392. There is a story that Saint James fought against the Iconoclast heresy of a certain fellow named Markian, who appeared in Rostov toward the end of the fourteenth century. The more ancient Lives of our saint do not mention this, and even the great hagiographer Saint Demetrius of Rostov was unaware of it. More recent hagiographers were wont to draw material from the Service to Saint James of Rostov. But the Service itself, preserved in copies from the sixteenth-seventeenth centuries, was compiled by borrowing from the Service to Saint Bucolus (February 6), who struggled against the first century heretic Marcian, and from the Service to Saint Stephen of Surozh (December 15), who contended against the emperor Constantine Kopronymos (741-775). Saint James is also commemorated on May 23. The Orthodox Church in America 7 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| University center of Orthodox Theology opened in Amsterdam Amsterdam, October 27, 2010 On October 21, the opening took place in Amsterdam of the Center of Orthodox Theology at the Theology department of the Amsterdam Free University, reports Bogoslov.ru. The Free University ( VU University, Amsterdam ) is the largest Christian center of higher education in the Netherlands, and was established 130 years ago. The Center was founded on May 28, 2010, with the blessing of the Benelux commission of bishops, which consists of all the hierarchs of those local Orthodox Churches having a presence in the Netherlands. The goal of the Center is to stimulate academic research in the area of Orthodox Theology, the rooting processes of Orthodoxy in Europe, as well as the teaching and raising of qualifications of Orthodox Chaplains for the prison system, healthcare systems, and armed forces. On June 27, 2010, the rector of the University confirmed professor and priest Andrew Louth, a clergyman of the Surouzh diocese and member of the British Academy of Sciences, as a lector and professor. The director of the Institute is a deacon of the St. Nicholas Cathedral of the Moscow Patriarchate in Amsterdam, Fr. Michael Bakker. A blessing of the waters was served in the university hall for its consecration. Participating were five Orthodox hierarchs: Metropolitan Panteleimon, chairman of the Benelux commission of Orthodox Bishops, Metropolitan Kallistos (Ware) of Diokleia, Archbishop Gabriel of Comana, Bishop Maxim of Eumenia, and Bishop Athenagoros of Sinope. Also present were great numbers of clergymen of the Constantinople, Moscow, and Serbian Patriarchates. The rector of the St. Nicholas Church of the Moscow Patriarchate, Fr. Sergei Ovsiannikov, read the greeting and blessing of Archbishop Simon of Den Haag and the Netherlands (Moscow Patriarchate). Following the moleben, a symposium was held on the theme, “Peace in Orthodox Theology,” at which Met. Kallistos and Priest Andrew Louth gave presentations. The Center has drawn great attention during its five years of existence. Five requests to write doctoral dissertations have come from various countries, and contacts are being established with other theological schools. A project is being reviewed for cooperation with the Netherlands Bible Society, with the aim of translating the Septuagint Psalter into the Dutch language. This translation would become a valuable addition to Divine services in Dutch. 27 октября 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf CRUSADES CRUSADES. A Western Christian military and religious movement lasting two hundred years, from 1095 in Clermont, France, to the fall of Acre in Palestine in 1291. Ironically, originally called for by Pope Urban I in the hope of aiding Byzantium (q.v.) and thus bringing the latter into union with the Roman Church (q.v.), the mass movement that resulted ended by having the opposite effect. The Crusades did much for Western Europe. They fostered trade and stimulated intellectual life, immensely broadening the horizons of the formerly provincial cultures of the north. Ideas, manuscripts, scholars, tradesmen, and soldiers all traveled as a result. Religiously, however, the Crusades marked and sealed the schism (q.v.) between Christian West and East, and also left a legacy of hatred and resentment in the Muslim world from which it was primarily the Eastern Christians who were to suffer. The First Crusade (1095–99) established an independent kingdom at Jerusalem, and duchies and counties in the rest of the Levant, including Antioch and Edessa (qq.v.). In Jerusalem and Antioch particularly, Latin hierarchs were appointed in place of the former Greek incumbents. The parallel hierarchy was the first clear sign of the schism’s reality. Gathering mistrust and mutual hatred between the Western soldiers and the Byzantines culminated in the Fourth Crusade, 1204, which took and sacked the imperial capital, Constantinople (q.v.), and set up an “empire” that disregarded the indigenous culture and ruled in the imperial city from 1204 to 1261, and that further survived in pockets of Western (especially Venetian) rule until the 16th c. Even today one can see Byzantine ecclesiastical art treasures in the St. Mark’s collection of Venice-as reshaped collages that ignore their original form and function. So great was popular hatred of the West as a result of this forced occupation that the later attempts of the Reunion Councils (q.v.) were doomed from the start. The choice between Ottoman Turks and Western Europe was clear by the end of Byzantium (q.v.), and the Greeks chose the Turks as less threatening to their inheritance. A very similar phenomenon and choice, between the Teutonic Knights (a crusading order) and the Tartars, was exercised by Russia (q.v.) during the 13th c. (See Alexander Nevskii; Novgorodian Tradition.) Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
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